Though different
people, on account of their shortsightedness or lack of courage, appoint
various types of objectives for their lives and stop short at worldly purposes
and desires, yet the purpose that God Almighty has specified in His Holy Word
is: I have created jinn and men so that they should worship me (51: 57)
. According to this verse the true purpose of human life is the worship and
understanding of God Almighty and devotion to Him. It is obvious that it is not
open to man that he should himself appoint the purpose of his life by his own
authority inasmuch as man does not arrive in the world of his own will, nor
will he depart from this world of his own will. He is a created being and He
Who created him and bestowed upon him better and higher faculties than those
bestowed upon other animates, has appointed a purpose for his life. Whether
anyone comprehends that purpose or not, without doubt the purpose of man's
creation is the worship and understanding of God Almighty and to lose himself
in Him (Islami Usul ki Philosophy; Now printed in Ruhani Khazain (London,
1984), Vol. 10, p. 100).
We offered the
Trust to the heavens and the earth and the mountains, but they refused to
undertake it and were afraid of it. But man undertook it. Indeed he is capable
of forcing himself to obey, disregardful of consequences (33: 73). This means
that the Divine Trust, by which are meant the love of God and complete
obedience to Him, was offered to the angels and the whole of creation and the
mountains, all apparently full of strength, but they all refused to undertake
it, being afraid of its grandeur. But man undertook it for he possessed two
qualities, that he could force himself in the cause of God Almighty and could
advance so far in love of Him as to forget altogether everything else (Tauzeeh
Maram, pp. 27-28).
The real purpose
of all the external and internal limbs and faculties that have been bestowed on
man is understanding and worship and love of God. That is why, despite a
thousand occupations, man does not find his true well being except in God
Almighty. Having acquired great wealth, or achieved high office, or having
become a great merchant, or having acquired governing authority, or become a
great philosopher, he departs in the end from these worldly involvements with a
sense of frustration. His heart rebukes him all the time about his deep concern
with the world and his conscience never approves his wiles and deceits and
wrongful actions. This problem can be appreciated in another way. The purpose
of the creation of a thing is determined by its highest achievement beyond
which its faculties cannot rise. For instance, the highest a bullock is capable
of is plowing, or irrigation, or transportation, and therefore these are the
purpose of its life and it cannot rise above them. But when we take stock of
man's faculties and powers to discover his highest capacity, we find that he is
invested with the faculty of seeking after God so much so that he desires that
he should become so devoted to God's love that he should have nothing of his
own and that everything should become God's. He shares his natural needs like
food and drink and rest with other animates, and in industry some animals are
ahead of him; for instance, the bees produce such excellent honey from every
type of flower that man has so far not been able to compete with them. It is
clear, therefore, that the highest capacity of man is meeting with God Almighty
and thus the true purpose of his life is that the window of his heart should open
towards God.
The question is
how and through what means can man achieve this purpose? The principal means
for achieving this purpose is the correct recognition of and faith in the
True God. If this first step is wrongly taken and a person sets up a
bird, or an animal, or any of the elements, or a human being as his god, it
cannot be expected that his subsequent steps would be taken along the straight
path. The True God helps His seekers; but that which is dead cannot help the
dead. As the Holy Quran says: Unto Him is the true prayer. Those on whom they
call beside Him, do not respond to them at all. Their case is like that of one
who stretches forth his hands towards water that it may reach his mouth, but it
reaches it not. The prayer of the disbelievers is but a delusion (13: 15).
The second means
of achieving the true purpose of life is to become aware of the perfect
beauty of God Almighty, for beauty is something which naturally
attracts the hearts and generates love. The beauty of God Almighty is His Unity
and His Greatness and His other attributes, as the Holy Quran says: Proclaim:
He is Allah, the Single; Allah, the Self-Existing and Besought of all. He
begets not, nor is He begotten; and there is none like unto Him. (12: 2-5).
This means that in His Being and His attributes and His Glory, God is One
without associate. All are dependent upon Him and every particle derives its
life from Him. He is the Source of grace for everything and receives no grace from
anything. He is neither a son nor a father for none is equal to Him. The Holy
Quran repeatedly draws attention to God's perfection and greatness and points
out that such God is the Besought of all hearts and not one who is dead or weak
or lacks mercy or power.
The third means of
achieving the purpose of life is to become aware of the benevolence of
God Almighty for love is generated by beauty and benevolence. The
benevolent attributes of God Almighty are set forth briefly in the Surah
Fatihah, where it is said: All praise belongs to Allah, Lord of the worlds,
Most Gracious, Ever Merciful, Master of the Day of Judgment (1:2-4). It is
obvious that the perfection of benevolence consists in that God Almighty
created His servants from nothing and thereafter His Providence was bestowed
upon them and He became the support of everything, and all types of His mercy
were manifested for His servants. His benevolence is without limit and beyond
count as is repeatedly set forth in the Holy Quran, as, for instance: If you
try to number the bounties of Allah, you will not be able to count them
(14:35).
The fourth means
of achieving the true purpose is Prayer, as is said: Call on Me,
I shall respond to you (40:61). There is repeated urge towards Prayer, so that
man should achieve his purpose not through his own power, but through God's
power.
The fifth means of
achieving the purpose of life is striving in the cause of Allah with
one's property and one's faculties and one's life and one's reason, as
is it said: Strive in the cause of Allah with your properties and your lives
(9:42); and it is said: They spend out of whatsoever We have bestowed upon them
(2: 4); and it is said: Those who strive after Us shall We guide along the
paths that lead to Us (29: 70).
The sixth means
for achieving the purpose of life is steadfastness; that is to say, that a
seeker should not become tired and should not be daunted by trials, as it is
said: On them who affirm: Our Lord is Allah; and then remain steadfast, angels
descend, re-assuring them: Fear not, nor grieve, and rejoice in the Garden that
you were promised. We are your friends in this life and in the hereafter (41:
31-32). This is an indication that the pleasure of God Almighty is won through
steadfastness. It is true that steadfastness is more than a miracle.
Steadfastness is that one should find oneself surrounded on all sides by
calamities and one should find one's life and honour in danger and nothing
comforting should be available, so much so, that God Almighty should stop
comforting visions and dreams and revelation and should leave one in the midst
of terrifying fears, but that at such a time, one should not abandon courage
and should not step back like a coward and should not let one's fidelity be
weakened. One's sincerity and loyalty should not be shaken, one should be
pleased with the humiliation, one should be reconciled to death, one should not
await the support of a friend, one should not seek glad tidings from God,
because of one's delicate situation, and one should stand up straight despite
helplessness and weakness and the lack of every comfort. One should stretch
forth one's neck, saying: Whatever is to happen, let it happen; one should face
courageously whatever has been determined and one should not be impatient nor
complain till the trial is completed. This is the steadfastness through which
one wins God. This is that the perfume of which is given forth by the dust of
Messengers, Prophets, siddiqs and martyrs. This is indicated in the prayer:
Guide us along the straight path, the path of those on whom Thou hast bestowed
Thy favours (1: 6-7); meaning, show us the path of steadfastness by treading
along which one wins Thy bounties and favours and Thou art pleased. This is
also indicated in another verse: Our Lord pour down upon us steadfastness and
cause us to die in a state of submission to Thee (7:127); meaning, Lord: at
this time of trial send down upon our hearts the comfort that should make us
steadfast and do Thou so ordain that we should die in a state of submission to
Thee. At the time of trials and misfortune, God Almighty causes a light to
descend upon the hearts of those who are dear to Him, being strengthened by
which they face misfortunes calmly and, out of the sweetness of their faith,
they kiss the chains that are put round their feet in His cause. When
calamities descend upon a man of God and signs of death appear, he does not
contend with his Lord that He might be safeguarded against them, inasmuch as to
persist at such a time in supplications for security amounts to fighting God
Almighty and is contrary to complete submission. A true lover advances forward
at a time of calamity and holding life as nothing, and saying goodbye to love
of it, submits himself completely to the will of his Lord and seeks only His
pleasure. Concerning such people, God, the Glorious, says: Of the people there
are those who dedicate themselves to seeking the pleasure of Allah; and Allah
is Most Compassionate towards such devoted servants (2: 208) That is the spirit
of steadfastness through which one meets God.
The seventh means
of achieving the purpose of life is keeping company with the righteous and to
follow their example. One of the needs of the advent of Prophets is that man
naturally seeks a perfect example, for it fosters eagerness and resolve. He who
does not follow a good example becomes slothful and goes astray. This is
indicated in the verse: Keep company with the righteous (9: 119); and: The path
of those on whom Thou hast bestowed Thy favours (1:7).
The eighth means
of achieving the purpose of life are pure visions and dreams and revelation
from God Almighty. To travel towards God is to tread upon a very delicate path
which is attended by diverse types of calamities and sufferings. It is possible
that a person may be overtaken by forgetfulness in pursuing this unfamiliar
path or may give up hope and should abandon further advance. Therefore, the
mercy of God Almighty seeks to comfort him in his progress in this journey and
strengthen his heart and to uphold his resolve and to increase his eagerness.
Thus it is God’s way that from time to time he comforts those who are voyaging
along this path with His revelation and manifests to them that He is with them.
Thus strengthened, they perform this journey with great eagerness. He has said:
For them are glad tidings in this world and in the hereafter (10:65).
There are several
other means for achieving the purpose of life which the Holy Quran has set out,
but considerations of space forbid us setting them out here (Islami Usul ki
Philosophy; Now printed in Ruhani Khazain (London, 1984), Vol. 10, pp.
101--108).
A question is
raised that God Almighty being Gracious and Benevolent, His direction that man
should worship Him is for the benefit of man and not that it adds in any way to
God's honor. It is true that through the worship of God man's own welfare is
intended, yet the Rabubiyyat of God Almighty demands that avoiding evil and
devoting himself to His worship and obedience, he should achieve his good
fortune. If he does not wish to follow that path His wrath is aroused not for
His own sake, but for his sake and He subjects him to diverse types of warnings
and admonitions. If he still does not take heed, he is consumed in the fire of
rejection and of despair. It is not permissible that anyone should say to Him:
Why do You bother about what would harm me or benefit me? Why do You admonish
us and send revealed Books and punish us? If we worship You, it would be for our
own good and if we do not worship You, we shall suffer loss. Why should You
worry? Should anyone say that, and indeed if the whole world and all mankind
were to supplicate Him that He should spare them His admonitions and
commandments and revealed Books, and that they do not desire paradise, but
would be content with this world and should be left for ever to it, that they
do not desire the great bounties of the hereafter, that He should not interfere
with their actions and should abstain from planning rewards and punishments for
them and should not concern Himself with their benefit or their loss, their
supplication would not be granted even if they continued to submit it
throughout their lives with crying and weeping. It is not enough that a person
is free and worships God for his own benefit and that Permeshwar has no concern
with it, but the Glory and Greatness of God demand that man should carry out
the worship of God and should follow the ways of goodness. His Godhead
naturally demands that the signs of servitude should be manifested before Him
and His perfection demands that man should humble himself in His presence. That
is the reason why in the end His chastisement overtakes the disobedient and the
vicious and those who persist in wrong-doing. His Blessed Being has eternally
possessed the power to award reward and impose punishment; otherwise, he would
not occupy Himself to award good recompense to the virtuous and ill recompense
to the vicious. Were it not for His attribute of awarding recompense, He would
have kept silent and abstained altogether from bestowing recompense.
Therefore, though it is true that the harm or benefit of man's actions reverts to
him and the greatness and kingdom of God Almighty are neither increased nor
decreased thereby, yet it is true and is a firm verity that His attribute of
Rabubiyyat demands that His servants should be firmly established in their
position of His worshippers, and that if anyone should raise his head in the
slightest degree out of arrogance, his head be immediately smashed. In short,
there is a demand in God's Being for the manifestation of His Greatness, His
Godhead, His Supremacy, His Glory and His Kingdom, and recompense and the
requirement of obedience and servitude and worship are the consequences of that
very demand. For the manifestation of His Rabubiyyat and Godhead, He has
created this variegated world. Had His Being been free from this desire of
manifestation, why should He have addressed Him- self to creation at all? Who
had coerced Him that He should create the universe and by establishing a
relationship between souls and bodies should make this world the manifestation
of His wonderful powers? He must have possessed a power of determination that
moved Him to the creation of the universe.
There are indications in His Holy
Word, the Quran, which show that God Almighty created the universe so that He
should be recognized through His attribute of creation, and after creation He
showered His mercy and benevolence upon the world so that He should be recognized
through His mercy and benevolence. In the same way, He instituted punishment
and reward so that His attributes of retribution and bounty might be
recognized. After death, He will raise up mankind again so that He might be
recognized as All-Powerful. His purpose in all His wonderful works is that He
should be recognized.
Thus, by the creation of the world and by the system of
recompense, what is desired is the understanding of God, which is the essence
of worship. This proves that God Almighty Himself demands that His creatures
should attain His understanding, the perfect reality of which is known through
worship. As a beauteous one on account of the perfection of his beauty desires
to display it, so God Almighty, Who possesses to perfection the reality of
beauty, desires that His excellences should be disclosed to people.
This proves
that God Almighty demands worship which is the basis and means of recognition
from His servants and His supremacy attends to the destruction of one who
opposes His desire and denies His worship and turns away from it. If you
reflect over the world and observe carefully that which God Almighty has
hitherto meted out to rebels and non-believers and that which He has always
done to the faithless ones and the wrong-doers, you would realize that without
doubt it is an established verity that God Almighty, by the demand of His
Being, loves goodness and hates evil and is at enmity with it. He desires that
people should discard vice and should adopt goodness, and though goodness or
evil, which man practices, does not in any way interfere with God's kingdom,
yet that is His demand. It is thus obvious that if God Almighty has not created
the souls, He has no right to demand from any soul why it does not render to
Him that perfect worship that is due to its Creator (Surma Chashm Arya
(Qadian, 1886); Now published in Ruhani Khazain, Volume 2 (London, 1984), pp.
215-220) .
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